A Religious-Oriented Approach to Addressing FGM/C Among the Somali Community Living in Kenya

1. A Religious-Oriented Approach to Addressing FGM/C Among the Somali Community Living in Kenya Maryam Sheikh Abdi Ibrahim Lethome Asmani

2. Presentation Overview • The situation among the Somali in Kenya • Two-pronged response • Clarify the non-Islamic basis for FGM/C • Positive messages • Lessons learned • Next steps

3. Situation in North Eastern Province (NEP) • High mortality • Infant mortality: 91/1,000 • Maternal mortality: 1,000 – 1,300 per 100,000 live births • Poor access and use of safe motherhood services: • 8% deliver in health facilities (41% countrywide) • Universal practice of FGM/C • Infibulation / type III most commonly practised

4. Reasons for the practice of FGM/C: Findings from a baseline study • Two major reasons given: • It is an Islamic religious requirement (63%) • It is a Somali custom and tradition (76%) • Other reasons given: • it prevents immorality (17%); • it limits a woman’s sexual desire (15%); • it ensures a woman’s cleanliness (12%); • it preserves virginity (8%)

5. Two-pronged response developed Strengthen health system capacity to manage complications Develop / offer training to: Strengthen ANC, delivery and postpartum care Manage health complications associated with FGM/C Encourage health staff to advocate against practice Initiate community-based activities to encourage abandonment of FGM/C Diagnostic study to understand practice Engagement with religious leaders Community mobilization with range of social groups

6. Initiating community-based activities to encourage abandonment • Removing religious support would greatly reduce the practice: • “One who is not circumcised is not a Muslim, and even her parents are seen as not being in the religion, that is how we see it as Somalis”, (Married men, Wajir, 2005) • “People before us like Prophet Adam (PBUH) and Eve have been doing it, so whether good or bad we will continue with it” (Married women, Wajir, 2005)

7. Addressing religious aspect seen as most critical and likely to influence change • Health and rights based arguments on their own are unlikely to be influential: • “…there is nobody who does not get a tear, only the severity matters…No, it is not because of circumcision, it is God’s will and it can happen to any one” (Circumcisers, Wajir, 2005).

8. Addressing religious aspect seen as most critical and likely to influence change • “ We will follow our religion…we will not stop sunnah but anything more than what is mentioned in the Quran we can stop. We are ready to discuss with sheikhs but we will not stop because the radio or the government has said…we are governed by our religion and we don’t care about other laws” (Married men, Wajir, 2005)

9. Strategy to engage with religious scholars • Identify influential and knowledgeable religious scholars and leaders to form team of resource persons; mainly non-Somali to avoid any cultural prejudice • Hold discussions for 10-15 Wajir-based scholars for objectivity

10. Strategy to engage with religious scholars • Critically examine basis for FGM/C in Islam: Is it an Islamic practice? • Develop arguments from Islamic teachings that are contradicted by the practice in order to question rationale for the practice • Compile materials that discuss Islamic position on FGM/C

11. Misconceptions about Islamic guidance and FGM/C • That it was one of the practices of Prophet Ibrahim (Abraham) “Peace Be Upon Him” • That it is supported by the traditions of Prophet Mohammad (PBUH) - hence a sunnah • It ensures chastity by controlling the sexual desires of women (contains the burning fire in the women…ghilma) • Arguments based on the views of different schools of thought

12. When is an act considered Islamic? • A practice or an act can only be referred to as Islamic if based on evidence from the following sources: • Quran –the word of God • Sunnah – practice of the Prophet Mohamed (PBUH) • Ijma – consensus by scholars • Qiyas – making a comparison (for example, between FGM/C and male circumcision)

13. Counter arguments: FGM/C is not an Islamic practice • The verse (Quran: 4: 125)is only applicable to male circumcision • Nothing in the sunnah • No authentic or applicable ahadith • Nothing from the deeds of the Prophet

14. Counter arguments: FGM/C is not an Islamic practice • There is no consensus (ijma) on FGM/C from scholars • Qiyas (analogy) is not applicable between female and male: • male circumcision is a religious requirement • Difference in what is cut: in males it is the foreskin, in females it is a functional organ

15. Positive messages from Islam • Islam emphasizes the importance of taking expert advice e.g. from medical doctors (Quran: 16: 43) • Cutting healthy organs and causing any physical harm is unlawful (Quran: 2: 195). • Allah condemns those who change His creation (Quran: 4: 119) • Women have a right to a healthy body and enjoyment of matrimonial sexual relations

16. Positive messages from Islam • Islam lays emphasis on good upbringing (tarbiya) and moral teachings to ensure chastity • Nobody should be punished for fear that they could potentially indulge in unlawful sex

17. Positive messages from Islam • Nothing should be done to the body that would prevent purity for the purposes of worship (Infibulation makes genital hygiene impossible) • Islam condemns harmful cultural practices e.g. female infanticide (Quran: 81: 8-9) • One should not succumb to community pressure at the expense of disobeying Allah • Mubaah (allowed) acts are prohibited if they result in harm

18. Positive messages from Islam • A harm cannot be too old (old practices cannot be justified if they are harmful) • Trust in God does not mean you do nothing; entails doing what is humanly possible (Quran: 13: 11) • Every Muslim, and especially those in positions of authority, have an obligation to correct bad practices (Quran: 3: 110)

19. Un-answered questions by proponents of FGM/C • What exactly is the extent of the so-called sunnah circumcision? • What is the status of a Muslim who does not practice FGM/C? • Has FGM/C, achieved the ‘alleged’ benefit, i.e. control of women’s sexual desires?

20. Challenges to working with the religious scholars • Scholars reluctant to publicly declare FGM/C non-Islamic through fear of losing credibility and respect • Fear of an Un-Islamic agenda underlying FGM/C activities • FGM/C not considered a priority problem

21. Challenges to working with the religious scholars • Poor understanding of Arabic terms leads to gross misinterpretations of religious texts • Scholars’ insistence on gradual shift from pharaonic to sunnah to no cut • Negative attitude toward discussing FGM/C because seen as a woman’s issue

22. Lessons learned • FGM/C is deeply rooted and its abandonment requires sustained efforts • The practice is wrongly perceived to be an Islamic requirement • Many scholars are convinced that FGM/C has no basis in Islam, but are unable to go public due to community pressure

23. Lessons learned • There is consensus that type III is un-Islamic, but support of the so-called ‘sunnah circumcision’ exists • There is no agreed definition of the ‘sunnah circumcision’ • It is dangerous to refer to the practice as mubaah; proponents can use this as an Islamic justification for its continuation • Scholars blame women and vice versa

24. Next steps for Progress • Sustained community education using appropriate strategies that can help them question rationale for the practice • Consensus building among religious leaders so they can become change makers • Work with other community groups, drawing support from religious leaders, health workers, government officials

25. Next steps for Progress • Lobby for enforcement of existing anti-FGM/C laws • Include FGM/C in curriculum for schools and colleges • Address practical as well as strategic needs of the community, especially for women and children • Mainstream FGM/C into other gender-based programs

26. Next steps for Progress • More research into: • FGM/C and sexual functioning of women • Men’s knowledge and perceptions of FGM/C and their role in the abandonment of the practice • Social, cultural and psychological dynamics that make Somali women support and sustain the practice • Trends in FGM/C practice among different age groups

27. THANK YOU